成唯識論述記 3.102

3.102

問：若有九品，何故名一類？答：一類有多義，一、三受不易；二、三性不易；三、境界不易；四、相續不易，故未轉前名為一類，非無九品名為一類。由此義故，却成無始乃至今日，今日為增，前解方成。若以無性有情第七是有性種類，故有增減者，不然。佛果七識，因七之類，亦應能熏，若以有漏、無漏為論，不可例者，亦可有性、無性為例，不應種類彼可名熏。論言「第七與有頂地下下煩惱等」者，同障無學，名勢力等；金剛心中一時頓斷故，名勢力等，非謂品同名勢力等。又如初地所斷所知障乃通三界，不妨欲界初品所知障通障十地，十地別斷，豈以多品斷，故障即品多；一品斷故，便無品類，故細但初能障此者，證此即斷，不須論品。此中前四准所熏中，一一皆應寄問徵起，然後牒論。

Question: If it has nine grades, why is it called of 'one uniform category'? Answer: 'One uniform category' has multiple meanings: first, no change in the three feelings; second, no change in the three natures; third, no change in the cognitive object; fourth, no change in continuous succession. Therefore, prior to transformation it is called of one uniform category, not that lacking nine grades is called of one uniform category. By virtue of this meaning, it is maintained that from beginningless time up to today, today represents an increase; only then is the previous explanation established. If one claims that because the seventh [consciousness] of a sentient being lacking the [enlightenment-]nature is of the same class as those possessing the nature, it therefore has increase and decrease, that is not so. The seven consciousnesses of the Buddha-fruit, being of the class of the causal seven, would also have to be capable of perfuming. If on the grounds of defiled and undefiled one says they cannot be equated, one could likewise take possessing the nature and lacking the nature as an analogy; one should not say that being of that class makes it capable of perfuming. When the treatise states that 'the seventh is equal to the lowest-of-the-lowest afflictions of the Summit-of-Existence ground,' they are called equal in power because they equally obstruct the [stage of] no-further-learning; because they are severed simultaneously and instantaneously in the vajropama-citta, they are called equal in power, not that having identical grades is called equal in power. Furthermore, just as the cognitive hindrances severed in the first ground extend throughout the three realms, there is no contradiction in the first grade of cognitive hindrances in the desire realm comprehensively obstructing the ten grounds, being severed separately across the ten grounds; how could severance across multiple grades imply that the obstruction has many grades, or severance in a single grade imply that there are no graded classes? Hence, whatever subtle [affliction] can first obstruct this, upon realizing this it is severed, without needing to discuss grades. Here, the preceding four should each be raised by asking an inquiring question in accordance with [the section on] that which is perfumed, and then the treatise cited.